Biko,Steve 1946-1977: Ngibhala Okuthandwa Yimi (1987)

Iminingwane Yombhalo

Imininingwane yombhaloogcinwe ekhompuyutheni

Biko, Steve, 1946-1977 Ngibhala Okuthandwa Yimi

Cambridge 2005

ProQuest LLC

UchungechungeLwababhali Base-Afrika

Ilungelo Lokukopisha© 2005 ProQuest LLC. Wonke Amalungelo Agodliwe. Ungadlulisi noma ugayeimininingwaneekulesi sizindalwazi ngaphandle kokubheka iMibandela Yelungelo Lokukopisha ukuze ubone ukuthi yini evumelekile.

Imininingwaneyombhalo okususelwa kuwo

Biko, Steve, 1946-1977 (1946-1977)

Stubbs, Alfred. (fl.1987) (ed.) Ngibhala OkuthandwaYimi: Steve Biko. Imibhalo yakhe ekhethiwe. Ihlelwe ngu-Alfred Stubbs C.R.

e-Oxford

KwaHeinemann 1987

vi, 153 p.

© Steve Biko 1987

Umunxa: Iprozi Engewona Umqanjelwa

Amakhasi ezandulelo nokuqukethwe eqiwe.

Inombolo ye-AWS serisi: 217

Yaqala yashicilelwa e: London

Yaqala yashicilelwa yi:Bowerdean Press

Yaqala yashicilelwa ngo: 1978

Ulimi okususelwe kulo ushicilelo: IsiNgisi

Yaqala Yashicilelwa OchungechungeniLwababhali base-Afrika ngo: 1979

ISBN: 0435905988

NGIBHALA OKUTHANDWAYIMI: STEVE BIKO

Iqoqo lemibhalo yakhe ekhethiwe

Ehlelwe ngu-Aelred Stubbs C.R.

Okuza Kuqala

Amazwi Okubonga: Umhleli noMshicileli bafisa ukubonga laba abalandelayo ngosizo lwabo olubalulekile ekuhlanganiseni le ncwadi: Kwabaka-The Lawyers’ Committee for Civil Rights Under Law, eWashington D.C., ngokusihlinzeka ngemibhalo ehlukahlukeneebhalwe nguSteve Biko ebigcinweyiKomidi; kuGale Gerhart; kwabakwa-C. Hurst and Co. ngemvume yabo yokukhiqiza kabusha ‘Ukuzigqaja Ngokuba NgoNsundu nokuHlwaya UbuNtu Bangempela[1]’; kwabakwa-David Philip Publisher (Pty) Ltd ngemvume yokuba kukhiqizwe kabusha isahluko esithi ‘UkukhukhunyezwaKwabeLungunokuZigqaja Ngokuba NgoNsundu’[2]; kwabakwa-The New Republic Inc. ngesahluko esithi ‘Ekufeni’; eNhlanganweni iChristianity and Crisis and Episcopal Churchmen for South Africa ngemvume yokukhiqiza kabusha umbhalo onesihloko esithi: ‘Isu Lethu Lokukhululwa’; kwabakwa-The International University Exchange Fund; nakuHugh Lewin.

Isendlalelo

Asikafiki isikhathi sombhalo ofaka konke maqondana nempilo kaSteve Biko. Kodwa likhona ithembalokuthi ukukhiqizwa kwale ncwadi equkethe imibhalo yakhe ekhethiwekwenzeke ngesikhathi esifanele, okungenzeka isizeekwaziseni abantuemhlabeniwonke abaziigama likaBiko kuphela ngaphansi kwengqikithiyokufakwakhe okunyantisa igazi, ukuthi wayewuhlobo lomuntu olunjani kahle hle.

Ngazi kahle kamhlophe ukuthi imibhalo echazayo maqondananoStevekumele ivelekuphela kubantu besiko, bomlando, bolimi nabenhlangano yezombusazwe okufana nokwakhe. Ngeshwa okwamanje labo abakulungele lokhu baboshiwe, noma bavinjelwe ukuba benze noma yini, baseRobben Island kumbebasekudingisweni.Ngingasho nje ukuthi ngimazi kusukelaeminyakeniye-1960, futhi ukusondelana kwethu bekulokhu kujula, njengoba le ngxoxomlando, ichaza kusukela ngo-1973 kuze kufikeukufa kwakhe. Mina ngingumfundisi wase-Anglican Community of the Resurrection.Ikomkhulu lethu liseMirfield, eYorkshire. Sesisebenze eNingizimu Afrika kusukela ngo-1903. Ngathunyelwa ukubangizoba mdibimunye nabasebenzibaseSt Peter’s Theological College, eRosettenville, eGoli, okuyilapho ngaba nguThishanhloko wakhona ngo-1960. Ngokuphoqwa yiqoqomithetho kahulumeni yokuthi kuvalwe eRosettenville, ngo-1963 sathatha iSt Peter’s ukuze sisungule ikolishi elenzelwe i-Anglican entsha emele amabandla obuKhrestu amaningi, iFederal Theological Seminary e-Alice, eduze neFort Hare. Ngaxoshwa kuRiphabhulikhi ngoJulayi wango-1977.

Ukuhlanganiswa kwale ncwadi bekungeke kwenzeke kodwa ngenxa yobubele besibonelelo esivela eWorld University Service, okuyinhlangano ezinikele (phezu kwezinye izinhloso ezinhle kakhulu) ekufezeniimisebenzi kaSteve. Nangaso leso sikhathi, ngenxa yokungakwazi ukungena eNingizimu Afrika, imisebenzi yayingeke ilandwe kodwa yalandwa ngenxa yalo msebenzi nokuzinikela nekhono likaMnu.David Mesenbring owabe esefunda umbhalo obhalwe ngesandlawale ngxoxomlando, wawugxeka ngendlela eyakhayo esiza kakhulu.Ngidlulisa ukubonga okukhulu kubo, nentokazi eyawubhala ngekhompuyutha kanye noMphathi Womtapo Wolwazi nezisebenzi zaseNyuvesi YaseLesotho Kazwelonke. Imisebenzi eminingi ehlanganiswe lapha yathunyelwa isuka emithonjeni engathandanga ukubongwa esidlangalaleni, kodwa ngeke ngakufela amathe ukubambisana nabo. Ukubonga kuya nakubahleli nomshicileli wemibhalo equkethwe esahlukweni se-11, 14, 18 kanye nese-19 nemvume yokuthi ikhiqizwe kabusha.

Imali eyotholakala ngokudayiswa kwale ncwadi iyoya emndenini wakwaBiko, uyinikele ekuqhutshweni komsebenzi owaziyo ukuthi uSteve wayeyowuvumela.

Aelred Stubbs, c.r

eMasite, eLesotho, 1978

Umbhalo Oqavile

1

Isethulo

UStephen Bantu Biko wazalwa eKing William’s Town, esifundazweni saseMpumalangaKapa, mhla zi-18 kuDisembango-1946, ungowesithathu futhi uyindodana yesibili kaMnu. noNkk. Mzimgayi Biko. Uyise washona uStephen eneminyaka emine. Wafunda imfundo yamabanga aphansi neyamabanga aphezulu endaweni ngaphambi kokuthi adlulele eLovedale Institution, e-Alice. Akahlalanga isikhathi eside ezikoleni ezazisebenza ngaphansikoMnyango Wezemfundo Yabantu Abamnyama[3], wafunda imfundo yamabanga aphezulu esikoleni samaRoma, amaKhatholika,eMariannhill, KwaZulu-Natal. Ekuphothuleni kwakhe umatikuletsheni ekupheleni kuka-1965 wangena esikoleni sobudokodela(sabeLungu) eNyuvesi YaseNatali, engxenyeniyabangadabuki eYurophu, eThekwini, ekuqaleni kuka-1966. Waqala ukuzibandakanya neNUSAS (iNyunyana Kazwelonke Yabafundi BaseNingizimu Afrika[4]), wabe esephuma kuyo ngo-1968 ukuze asungule iSASO (iNhlangano Yabafundi BaseNingizimu Afrika[5]), wakhethwawaba nguMengameli wokuqala ngoJulayi wango-1969, kanti ngoJulayi wango-1970 waqokelwa esikhundleni sokuba nguNobhala Okhangisa Inhlangano.

NgoDisemba wango-1970 washada noNksz.Nontsikelelo (uNtsiki) Mashalaba waseMtata. Kusukela ngo-1971 inhliziyo yakhe yabe isithanda kakhulu ezombusazwe, kanti maphakathi no-1972 kwamiswaukufunda kwakhe eWentworth. Wabeeseqala ukusebenzela iBCP (iZinhlelo zoMphakathi oNsundu[6]) ngokushesha eThekwini, kwathi ekuqaleni kukaMashi wango-1973, yena nabanye abaholi ayebambisene nabo abayisikhombisa beSASO, bavinjelwa ukuba benze noma yini. Esevaleleke edolobheni langakubo eKing Williams Town, wabe esesungula iZikoLase-Eastern Cape LeBCP waphinde wasebenza njengeSikhulu Sezikookwadala ukubakunezezelwe ngesigatshana encwadini yakhe yokuvinjelwa ekupheleni kowe-1975 esasimenqabela ukuthi asebenzele iBCP.

Ngo-1975 waba lusizoekusungulweni kweZimele Trust Fund. Waboshwa izinsuku eziyi-101 ngaphansi kwesigaba 6 soMthetho Wobushokobezi kusukela ngo-1975, wabe esekhululwa ngaphandle kokubekwa icala. Wabekwa kaningi amacala ngaphansi komthetho oshicilelwe wezokuzivikelela, kodwa akazange aboshwe. NgoJanuwari wango-1977 waqokwa esikhundlenisokuHlonishelwa ukuba nguMengameli weBPC (iBlack People’s Convention) iminyaka emihlanu – okuyinhlangano asizaekusungulweni kwayo ngo-1972.

Mhla zi-18 ku-Agasti wango-1977, waphinda futhi waboshwa ngaphansi kwesigaba 6 soMthetho Wobushokobezi. Wadluliselwa ePort Elizabeth, okuyilapho agcinwa khona enqunu egigwe ngozankosi, ngenkathi kuvela kuphenywa ngemva kokushona kwakhe. Washonela etilongweni mhla zi-12kuSepthemba. Kuthiwa imbangela yokushona kwakhe kwaba ukulimala ebuchosheni. Ukushona nophenyo lokushona kwakhe sekubikwe kakhulu ngakho kangangokuba asisekho isidingo semininigwane eyenabayo lapha. Washiya umfelokazi nabafanyana ababili owayeneminyaka eyisikhombisa nowayenemithathu.

Imibhalo elandelayo eyasesikhathini sango-1969-72, ngenkathi uSteve esezibandakanya kakhulunoMbutho Wokuzigqaja Ngokuba NgoNsundu[7], nathathwa “njengoyise” wawo. Ngemvakokuvinjwelwa kwakhe ngoMashi wango-1973 akazange akwazi ukuhamba, ukukhuluma esidlangalaleni, noma ukubhakaukuze ashicilele. Ubufakazi Ekuqulweni kwecala leBPC-SASO[8]ePitoli kwaba sesontweni lokuqala likaMeyi wango-1976, kodwa kwakubhekwe izinto ezenzeka esikhathini sakudala. Kanjalo-ke, le ncwadi ukwenzekakwezinto ikulandelanisa ngokwesikhathi esiqinisekisiwe.

2

I-SASO – IQhaza Layo, Ubumqoka Bayo Nekusasa Layo

Ekuqaleni kweye-1960s kwaba nemizamo eyenziwa ukuze kube nenhlangano yabafundi engabafaki abafundi babeLungu. Ngo-1961 nango-1962 kwasungulwa iNhlangano Yabafundi AbaNsundu[9] (i-ASA) neNyunyana Yabafundi AbaNsundu BaseNingizimu Afrika[10] (i-ASUSA). INyunyana Yabafundi BaseThekwini[11]neNyunyana Yabafundi baseCape Peninsula[12],  ekuhambeni kwesikhathi zahlanganakwasungulwa iProgressive Students’ Movement Organisation, empeleni zaziphikisana kakhulu neNUSAS. I-ASA ne-ASUSA zazihlukaniswe yimfundiso yokwesekana exhumene ne-ANC[13]kanye nePAC[14]. Ayikho ngisho neyodwa kulezi zinhlangano eyaba nenqubekela phambili. INUSAS yayingenayo enye indlela ngaphandle kokuthi isebenzise indlakadla emakhempasini abantu abaNsundu, kodwa ngenxa yokuthi isizindasokukhonywa kwayo sasisemakhempasini abeLungu (eWits – eNyuvesiyaseWitwatersrand, eRhodes, eNyuvesi yaseKapa, eNatali) kahlehle, kwakusho ukuthi kuyobanzima ukuba abafundi abaNsundu bathole izikhundla zobuholi. Kwakuyimvelakancane ukuba iNUSAS  ikhulumele amakhempasi okungewona awabeLungu, yizeyayivame ukuyidlala leyo ndima.

Ukusungulwa kwe-UCM[15] ngo-1967 kwanikeza abaNsundu ithuba eliyingqayizivele lokuthi bahlangane. Ukuhlonishwa kwayo kwezombusazwe yiziphathimandla zamakolishi asemanyuvesi abantu abaNsundu kwayinikeza ithuba lokuthi isebenze kulawo makhempasi, okuyinto eyayingenzeki kuNUSAS. Engqungqutheleni ye-UCM eyayiseStutterheim ngoJulayi wango-1968 cishe abafundi abangama-40 abaNsundu ababevela kuzo zonke izikhungo eziqavile zemfundo ephakeme eNingizimu Afrika, bazezenzela inguyazana basebevumelana  ngesidingo sokuba nenhlangano yabafundi abaNsundu ezobamela kuzwelonke. Iqoqo le-UNB[16], uSteveayeyingxenye yalo njengokulindelekile,lacelwa ukuba liqhubeke liphenye. Ngenxa yalokhu, kwaba nengqungquthela yabameleli eyayiseMarianhill, KwaZulu-Natal, ngoDisemba wango-1968, okungunyaka okwasungulwa ngawo iSASO, eyayizobekwa ngokusemthethweni eTurfloop ngoJulayi wango-1969, nalaphouSteve wakhethwa khona njengoMengameli.

Lena yinkulumo kaSteve ayethula njengoMmengameliku-1^stNational Formation School of SASO eNyuvesi YaseNatali – eNgxenyeni yabaNsundu, eWentworth, eThekwini, mhla zingu-1-4 kuDisemba, 1969.

ISASO – IQHAZA, UBUMQOKA NEKUSASA LAYO

Zincane kakhulu izinhlangano zabafundi baseNingizimu Afrika ezadalaimibonoexubilezisasungulwanjengoba kwenzekakuSASO. Kwakubonakala sengathi yilabo ababephakathi nendawo kuphela ababeyemukele iSASO.Ukukhala “ngokuphoxeka”kwezwakala kusuka kubafundi  abangabeLungu abasebezabalaze iminyaka eminingi ukuze bagcinekunokuxhumanaphakathi kwezinhlanga ezimbili. Umbono owawuvela kwabaNsundu abangamaphikankani wawuthi iSASO yayisakude ukuqhamuka nesisombululo futhi yayingakahleleki kahle futhi ingakazazi ukuthi igcile kuphi ukuthi yayingaba wusizo. Akekho ngisho noyedwa owayenesiqiniseko ngomhlahlandlela weSASO. Wonkeumuntu wayezwakalisa ukwesaba ukuthi iSASO kwakuyinhlangano ezolandela inquboelandelwayo. Idlanzana labafundi abangabeLungu lazwakalisa ukwesaba ukuthi lokhu kwakuluphawu lokuguqukela ekubeni ngamaphikankani. Ababengene shi kulokhu yizikhulu zeSASO. Labo bantu babebizwa njalo ukubabazochaza ukuthi konke lokhu kumayelana nani kahle hle.

Ngimangele ukuthi kunganikwakunjalo. Isinyathelo esathathwa kuphelangabafundi abangesiboabeLungu siqondakala kahle nje futhi kufanele ngabe kudala lokhu kwenzeka. Kubonakala sengathi kuwubugebengu ukuthi abafundi abangesibo abeLungu bazicabangele. Umbono wokuthiabafundi abaNsundu benzelwe zonke izinto yinto esiphelelwe yisikhathi futhi bonke abantu abakhululekile bazishaya isifuba ngalokho; kodwa uma abafundi abaNsundu sebeqala befuna ukuzenzela izinto dukuduku, sebethathwa “njengamaphikankani”.

Mhlawumbe kuyosiza ukuthi kulesi sigaba sizibeke ngenye indlela izinhloso zeSASO. Okuyilezi:

1. Ukuqhakambisa izidingo nalokho okufunwa ngabafundi abangesiboabeLungu nokubheka ukuthi bangazenza kanjani ukuthi zaziwe izimbangelazikhalazo zabo.
2. Uma kwenzeka kuqaliswe ukusebenza kwezinhlelo ezenzelwe ukufeza izidingo zabafundi abangesibo abeLungunokwenza izinto ngaphansi kwesisekelo sokuhlanganyela ukuze kuzanywe ukuba kusombululeke ezinye zezinkinga ezisezikhungweni ngazinye.
3. Ukunyusa izinga lokuxhumana, hhayi kuphela kubafundi abangesiboabeLungu kodwa nakubo bonke abafundi baseNingizimu Afrika, ukuze labo bafundiabangesibo abeLungu bavunyelwe kwabakushoyo njengengxenye yomgogodla wabafundi baseNingizimu Afrika.
4. Ukuhambisa phambili ukuzaziuqobo nemvelaphi kubafundi abangesibo abeLungu kanye nokuqinisekisa ukuthi laba bafundi bahlala njalo bephathwa ngesizotha nangenhlonipho ebafanele.
5. Ukuvikela amalungelo ezikhungo ezingamalungu kanye nokuba yiqoqo elifaka ingcindezi kuzo zonke izikhungo nezinhlangano ukuze kusizakale labo bafundi abangesiboabeLungu.
6. Ukunikeza abafundi abangesibo abeLungu umdlandla, ukuze kukhuphuke ukuzethemba kubo nokuphosa kakhulu itshe esivivaneni kumhlahlandlelawemibono evezweyizikhungo ezihlukahlukenekwezenhlalakahle, ezombusazwe nakwezinye ezisematheni.

Lezi zinhloso ezingenhla zinikeza isithombeesifingqiwe seqhaza leSASO njengenhlangano. Iqiniso lokuthi iqoqomibono ligxile kakhulu kubafundi abangesibo abeLungu njengeqoqo kungenzeka ukuba kudale idlanzana labantu ukuba likholwe ukuthi le nhlangano icwasangokobuhlanga. Kodwaokwenziwe yiSASO ukubheka isimo sangalesi sikhathi ezweni  nokubona ukuthi uma  abafundi abangesiboabeLungu bethatha izinqumo zokuzikhipha bona bekulolu gibe ngeke liphinde libe khona ithemba lokuba bayoke baphume kulo. Esikufunayo akusikhona nje ukugqama kwabaNsundu kodwa ukubamba kwabo iqhaza ngokubonakalayo. Ngamanye amazwi, akusisizi ukubona iningi lobuso babaNsundu bethule emibuthanweni yabafundi bezinhlanga eziningi egxila kulokho abafundi abangabeLungu abakholelwa ukuthi kuyizidingo zabafundi abaNsundu. Ngenxa yamandla amakhulu esinawo okuxoxisana kahle njengenhlangano, singakwazi ukuletha ukuxhumana okukhulu phakathi kwamaqoqo ezinhlanga ezahlukahlukeneezikhungweni zabafundi.

Umbono wokuthi iSASO iyingxenye ye“NUSAS yabaNsundu” uthe chithi saka. Akuvezwe ukuthi iSASO akuyona inyunyana futhi ayikaze isho njalo. ISASO ayiyona inyunyana kazwelonke njengeNUSAS. ISASO iyasemukela isimisoesithi kunoma yiliphi izwe noma ngabe yisiphi isikhathi  inyunyana  kazwelonke kuyomele ivuleleke kubo bonke abafundi kulelo lizwe, futhi ezweni lethu iNUSAS iyinyunyana kazwelonke kanti neSASO lokho ikwemukelakunjengoba kunjalokanye nokuthi ayingeni emqhudelwaneni.  Okuphikiswa yiSASO ukuba nxambili kokuthinta izimiso nezinqubo ezisobalakumalungu aleyo nhlangano. Ngenkathi idlanzana lithanda ukugxeka inqubomgomo nezimiso zeNUSAS ezibhalwe phansi, kuyakhathaza ukuqaphela ukuzenzisa kwamalungu ale nhlangano. Lokhu kwenzelwa ukuthiamalungu angesibo abeLungu azizwe engemukelekile kuleyo nhlangano futhi edelelekile. Ngingaphinde ngengeze ngokuthi izibaloziyehluleka ukuveza isithombe sangempela salokho okwenzeka eNingizimu Afrika. Kuyohlala njalo kunabeLungu abaningi ngaphakathi enhlanganweni. Lokhu makuhamba kahle akunankinga, kodwa uma kuba khona ukushayisana kula maqoqo womabili, labo abangesibo abeLungu yibona abazithola besele neze leze. Lezi ngezinye zezinkinga iSASO ezibhekayo.Asithandi ukubona ezinye izikhungo zabaNsundu zikhishwa ngenkani kuNUSAS ngokuphoqwa ngontamolukhuni. Yingakho kubalulekile kuthinaukuba sifake izimvo zethu kuNUSAS uma kwenzeka ukuze kusizakale lezo zikhungo okungezona ezabeLungu ezingamalungu ale nhlangano.

Omunye umbuzo uthi kungani iSASO ingabi yidlelandawonyeneNUSAS? ISASO inendima eqondile okumele iyidlale futhi yasungulwa njengomlondolozi walokho okufunwa ngabantu abangesibo abeLungu. Ingayifeza kangcono le nhloso ngokuthi igcine kunobudlelwane obuhamba kahle kuphela nezinye izinhlangano zabafundi kodwa hhayi lezo ezihlelwe ngokwenqubo. Kuyiqiniso ukuthi esinye sezizathu ezenza ukuba kusungulweiSASOngukuthiizinhlanganoezinjengeNUSASzazingathandeki emakolishi amanyuvesi. Noma kunjalo, isinqumo sethu sokuthi singabi yidlelandawonye neNUSAS sicaca uma sekubhekwa umsebenzi wethu njengenhlangano, ngenxa yalokho-ke asifuniukuthuthukisa noma ngabe yibuphi ubudlelwane obuhlelwengokwenqubo ekuhambeni kwesikhathi  okungenzeka kuphazamise ukusebenza kwethu ngendlela efanele.

ISASO isike yabhekana nezingqinambaeziningi esikhashaneninje isunguliwe.

1. Kunenkinga esiyisimbelambela yokungabi nazo izingqalakusebenza zezimali. Kubonakalasengathi yiyo le nto eyenza ukuthi izinhlangano okungezona ezabeLungu zihluleke. Kodwa siyethemba ukuthi sizodlula kule nkinga maduze futhi ngenkathi sisaqhubeka sizodinga usizo olukhulu kwamanye amaziko ayizikhondlakhondla.
2. Ukuhlukaniswaokujwayelekile kusaqhubeka nokwenza ukuba kungasebenzeki kahle namanye amaziko. Iningi lamakolishi amanyuvesi anomlando omude wokukhishwa inyumbazana. Amanyeawo athathe leli thuba ukuze aphunyukekulokhu kuvaleleka. Idlanzana lawo lisabambelele kakhulukulokhukuhlukaniswa. Isibonelo nje, asikwazanga ukufinyelelaeBellville. Sisanenkinga yokufinyelela kwezinye izikhungo ezimbalwa. Kodwa kuyangithokozisa ukusho ukuthi izikhungo eziningi ziyabona  ukuthi kungenzeka lusebenze lolu hlobo lokuxhumana. Siyethemba ukuthi kungekudala sizokwazi ukuba mdibimunye nabantu abakwaziyo ukuxoxa ngezinkinga zabo.
3. Lo moya wokugxwambukelakweziphathimandla uthanda ukuba yinkinga impela. Kuyacaca ukuthi abafundi abaningi basaba ukuthi ukuzibandakanya nabanye abantu abangaphandle kwamanyuvesi abokungabadonsela amehlo, hhayi ngaphakathikuphela kodwa nakwiziphathimandla zikazwelonke. Nakuba kunjalo, mina ngiyethemba ukuthi zizoba khona izibonelo eziningi zalabo abayidlanzana abanesibindi sokwakha iSRC ezindaweni okubalwa kuzo iTurflop, kuze kufinyelelwe ezingeni lokuba namandla anele okukwazi ukuxoxisana noRektha.
4. Ukungemukelwa yiNUSAS kulethe izinkinga eziningi ezingalindelekile.Emazikweni amaningi amukele iSASO kuvele kwaba yigxathu elizenzekelayo ukuthi axebuke kwiNUSAS. Mancane kakhulu amaziko akhombise ukuthi ayakwazi ukubona ngesoelijulile umehluko phakathi kwalezi zinhlangano zombili.
5. Sekube nokwentuleka kokwesekwa ngamakomidi eSRC amaningikulabo ababandakanyekayo enhlanganweni. Kubonakala sengathi abantu abaningi, ngisho nalabo abasemazikweni angamadlelandawonye, bazithatha njengenzingqapheli.

Nakuba kunjalo, ngaphandle kwalezi zinkinga iZiphathimandla ziqhubekile nokukhuthalakakhuluekwakheni isisekelo esiqinile sangomuso. Sikhona isizathu sokukholwa ukuthi iSASO izokhula ngamandla uma izikhungo eziningi ziba mdibimunye.

Ikusasa leSASO lincike kakhulu ezintweni eziningi. Ngokubona kwami, ngiyakholwa ukuthi kuzoba khona ushintsho emakhempasini abeLungu. Lokhu kuzoholela ekufadalaleni kweNUSAS noma kube khona ushintsho kule nhlangano olungeke lubandakanye labo abangesibo abeLungu. Wonkeumuntuonengqondouyolwela ukuthi kube umzukuzuku ukufika kwaleso sikhathi. Ngiyakholwa ukuthi neSASO kumele yenze njalo. Kodwa uma lolo suku lugcina lufikile, uma selufika iSASO iyothwala ngokuphelele ijoka lokuthi kube iyona kuphela inhlangano yabafundi esebenzela izidingo zalabo bafundi abangesibo abeLungu. Mhlawumbe futhi amathuba okuba iSASO kube iyonakuphela inhlangano yabafundi eyobe isakhathalele ukuxhumana phakathi kwabantubezinhlanga ezahlukahlukene maningi.

Okokugcina, ngifisa ukutshela bonke abaholi babafundi ezikhungweni okungezona ezabeLungu ukuthi bayisingathe kakhulu iSASO futhi baqinisekise ukuthiinhlangano iyaqhubeka, kungabi ngegama kuphela kodwa nangokusebenza ngendlela enempumelelo. Le, yinselelo yokuhlola ukuzimela kwabaholi babafundi abangesibo abeLungu, hhayi enhlanganweni kuphela kodwa nangokwemibono. Ukuthi senzaizinto ngezindlela ezingafani akumele kusididise.Sinesibopho, esingekhokuthina kuphela, kodwa nasesizweni esivela kuso.Akukho ngishonoyedwa umuntu oyoke athathe lenselelo ngaphandle uma thina, ngokwethu, samukela iqiniso elingephikiswe lokuthi ubuholi babantu abangesiboabeLungu kuleli zwe bulele kithi.

---

[1]Black Consciousness and the Quest for a True Humanity

[2]White Supremacy and Black Consciousness

[3] Bantu Education Department

[4]National Union of South African Students

[5]South African Students’ Organisation

[6]Black Community Programmes

[7]Black Consciousness Movement

[8] BPC-SASO Trial

[9]African Student Association

[10]African Students’ Union of South Africa (ASUSA)

[11]Durban Student Union

[12]Cape Peninsula Students’ Union

[13]African National Congress

[14]Pan Africanist Congress

[15]University Christian Movement

[16]University of Natal Black

On the 25^th of May, this year, footage of an American police officer kneeing the life out of an unarmed black man, took the internet by storm. George Floyd’s dying words, “I can’t breathe”, encapsulated a historical echo of the lived experiences and condition of black people in the world. A condition deprived, “empty shells” as Steve Biko laments. The social and economic engineering created and steered by white people, for centuries, is symbolically replayed and performed by the racist police officer, who maintains a progressively intense force on the neck of George Floyd, until he is no more. A painfully grotesque imagery which shocked the world, and will most certainly join the many public acts of violence meted out to black people.

I cannot imagine that Nelson Mandela breathed harmoniously, after being tortured and requesting a little water, but instead of water the prison guard would urinate on his head. Or, the current Speaker of Parliament, Thandi Modise, who once shared in a documentary that the Apartheid government tortured her whilst pregnant, and it would sometimes become so unbearable that she would attempt to drown herself in one of the prison toilets. I cannot imagine that Ma Modise breathed harmoniously. Or Steve Biko whose hands and feet were shackled to a cell door, tortured, ordered to stand for days and weeks, naked, whilst suffering severe head injuries. I cannot imagine that Steve Biko breathed harmoniously. Or the many black men and women who still languish in overcrowded black communities, deprived of basic services like water, housing, electricity and healthcare. Black people in Khayelitsha, Alexandra, Umlazi, Kwamashu, Diepsloot, Manenberg et alia cannot breathe.

The Floyd moment is widely and incontrovertibly accepted as the gruesome head of racism, which, from time to time, publicly rears its head for all to see. Former Public Protector of South Africa, Thuli Madonsela, too, joined the many prominent voices who expressed dismay at the passing of George Floyd, particularly the manner in which he passed.

Fast forward 3 months, South Africa’s leading pharmaceutical company, Clicks, publishes a racist advert which portrays the hair of black African women as “dry, fizzy, dull and damaged”, juxtaposing it against the hair of white women portrayed as “fine, flat and normal”. It is at this point, where we must ask, and equally attempt to answer the question; why has the racist Clicks advertisement not received the same incontrovertible consensus which was seen with the incident in America? Also worth noting, is that this time around there appears to be a very underhanded overemphasis placed on the response to the racist act, rather than the act itself. Many in the media, academic and political commentary corridors have shifted the attention, knowingly and or unknowingly, away from the very clear act of racism, to wail what they describe as an incorrect, unmeasured and “violent” response to the act. Chief among them is, of course, the former Public Protector, Thuli Madonsela. She describes the incident by Clicks as “unconscious bias”. She further expands on her view by arguing that the holder of this bias is not like the bigot who intends to “harm, demean or dehumanise,” rather, “the holder of unconscious bias does not set out to discriminately harm.”

This is a commendable spin for a reader who has not familiarised themselves with the nature of racism, and how it manifests itself in everyday interactions and life. It is Steve Biko again, who, when being cross examined by Apartheid Judge Boshoff, shares with the court;

“First of all I accept that in our analysis the cardinal point is the existence in our society of white racism which has been institutionalised, and also cushioned with a backing of the majority of whites. In other words a white child does not have to choose whether or not he wants to live with the white, he is born into it. He is brought up within white schools, institutions, and the whole process of racism somehow greets with him at various levels and he attempts to have an attitude against blacks, so whites are together around the privileges that they hold, and they monopolise this away from black society.”

Thuli Madonsela’s attempt to water down the racist Clicks advertisement, by looking at it through the lens of an individual act of “unconscious bias” fails to account for the institutional character of racism, and how it breeds and reproduces certain attitudes within these boardrooms and or PR caucuses. Perhaps, for Thuli Madonsela, and many of her peers in the media and political commentary corridors, the act had to be as gruesome and explicitly violent as the George Floyd incident, for them to appreciate its severity. Perhaps, they wait for the day a white person shoots and kills a black person, in broad day light, before they can sit in their air conditioned offices, and type away their approval to a robust response to anti-black racism.

What Thuli Madonsela fails to see is that George Floyd, together with many other black people who died and continue to die, at the hands of anti-black racism, first died in the boardrooms before he did on the pavement. It is the racist attitudes which continue to permeate in boardrooms, academia and schools, ferried by media, advertising, pop culture and various publication mediums, which fertilise and create the conditions which make it possible for a white officer to throttle the life out of a black man, or for a group of Afrikaner men to shove a black worker into a coffin alive, or for a domestic worker, who raised and breastfed the children of white people, only for them to grow old and beat her.

These gruesome acts which Prof Madonsela and her peers seek do not just emerge out of thin air or sheer chance, rather, as Biko put it, “the racism we meet does not only exist on an individual basis; it is also institutionalised to make it look like the South African way of life”.

The racist Clicks advertisement, therefore, ferries and facilitates the conditions which make is possible for black life to not matter. To carelessly classify it as simply being an “unconscious bias” undeserving of a robust response and confrontation, dangerously condones and leaves it unattended to fester and spread into the social fabric of society. To borrow again from Biko, “it is still true that the system derives its nourishment from the existence of anti-black attitudes in society.”

The response of the Economic Freedom Fighters (EFF), which I will dedicate another piece on, to this mutation of racism, was correct and justified. Corporate South Africa now knows that a simple and insincere apology will not salvage them. Racism must have real and tangible consequences. The times of writing letters to the Queen, in ANC fashion, are over. Just as the generation of Anton Lembede demanded from the political elite of the ANC, “the time for the-hat-in-hand approach and begging the whites were (are) a thing of the past,” so, too, does this generation of Economic Freedom Fighters, led by CIC Julius Malema, profess that black people have no more cheeks to turn. Black people have been turning the other cheek for centuries. There is no corner of the face or part of the body that white people have not whipped.

It is now, and again, that we must ask; has Thuli Madonsela become the spin doctor of racism?